<I argued was the real basis for banning electricity on Shabbos. There is<br>more consensus that it simply doesn't intuitively fit the idea of<br>Shabbos than figuring out the mechanics of the issur.><br><br><R' Asher Weiss based on the Yerushalmi says that this is what chazal did
<br>in general on w/r/t shabbat - anything that they felt s/b asser went<br>into makeh bpatish.><br><br>I am now thoroughly confused are we taking about a de0raisa, derabban or less<br>than that. According to R. Asher Weiss did they classify things as from the Torah
<br>based on their intuition? Even according to Micha the mechanics determine the<br>level of the issur. This is most important with regard to modern (non heat) appliances.<br><br>According to the way i understand RSZA electricity is prohibited on shabbat mainly as
<br>being inappropriate. According to CI it is boneh (others as molid). Things make a big<br>difference when we talk about more devices like LED, wireless etc. Does one analyze<br>each device and decide does it fit into one of the categories or is there a general
<br>"intuition" that prohibits everything independent of the details.<br>This is less of a problem under ordinary situations in which most of us would feel any<br>electrical device is not "shabbosdik". It is more of a problem in places like hotels
<br>with electronic keys and LED lights and possibly electronic/automatic lights and toilets,<br>electronic detection devices etc.<br>If it is a real Torah obligation then one has to struggle to hobble together (if possible)
<br>various heterim. If it is rabbinic then two derabbanans in a place of a mitzva (oneg shabbat)<br>can be used to use electronic devices in an unusual manner. If it is only "intuition" maybe<br>even that is not needed.
<br>R. Wosner uses a similar argument to allow walking somewhere where one might set<br>off a detetction device as long as it is not of use to him.<br clear="all"><br>-- <br>Eli Turkel